and effects of these violent and calm passions are pretty
variable, and depend, in a great measure, on the peculiar temper
and disposition of every individual. Generally speaking, the violent
passions have a more powerful influence on the will; though it is often
found, that the calm ones, when corroborated by reflection, and
seconded by resolution, are able to controul them in their most furious
movements. What makes this whole affair more uncertain, is, that a calm
passion may easily be changed into a violent one, either by a change of
temper, or of the circumstances and situation of the object, as by the
borrowing of force from any attendant passion, by custom, or by exciting
the imagination. Upon the whole, this struggle of passion and of reason,
as it is called, diversifies human life, and makes men so different
not only from each other, but also from themselves in different times.
Philosophy can only account for a few of the greater and more sensible
events of this war; but must leave all the smaller and more delicate
revolutions, as dependent on principles too fine and minute for her
comprehension.

SECT. IX OF THE DIRECT PASSIONS

It is easy to observe, that the passions, both direct and indirect, are
founded on pain and pleasure, and that in order to produce an affection
of any kind, it is only requisite to present some good or evil. Upon the
removal of pain and pleasure there immediately follows a removal of love
and hatred, pride and humility, desire and aversion, and of most of our
reflective or secondary impressions.

The impressions, which arise from good and evil most naturally, and with
the least preparation are the direct passions of desire and aversion,
grief and joy, hope and fear, along with volition. The mind by an
original instinct tends to unite itself with the good, and to avoid the
evil, though they be conceived merely in idea, and be considered as to
exist in any future period of time.

But supposing that there is an immediate impression of pain or pleasure,
and that arising from an object related to ourselves or others, this
does not prevent the propensity or aversion, with the consequent
emotions, but by concurring with certain dormant principles of the human
mind, excites the new impressions of pride or humility, love or hatred.
That propensity, which unites us to the object, or separates us from
it, still continues to operate, but in conjunction with the indirect
passions, whic